Nathaniel Hawthorne s Young Goodman Brown Essay - 1274 Words

In Nathaniel Hawthorne’s â€Å"Young Goodman Brown,† the devil says, â€Å"Evil is the nature of mankind† (â€Å"Young† 627). Since Adam and Eve ate the forbidden fruit and attempted to hide conceal their sin from God, humans have tried to hide their sin from others. Although everyone sin is human nature, everyone has a different reaction to sin. While some acknowledge sin, others ignore it. In Hawthorne’s other short story, â€Å"The Minister’s Black Veil,† Father Hooper wears a black veil to represent the sin he commits every day. In â€Å"Young Goodman Brown,† however, the villagers hide their devil-worshipping in the forest. Through â€Å"The Minister’s Black Veil† and â€Å"Young Goodman Brown,† Hawthorne exemplifies evil’s hidden and human nature and its effect on a person. In â€Å"The Minister’s Black Veil,† Father Hooper arrives in town wearing a black crape veil. The town repe atedly voices their disdain for the veil and question why the minister would wear it. That day, Hooper preaches on hidden sin. Although Hooper is only preaching, the congregation becomes uncomfortable with the topic and Hooper’s black veil; â€Å"each member (†¦) [feels] as if the preacher [creeps] upon them, behind his awful veil, and discover[s] their hoarded iniquity of deed or thought† (â€Å"Minister’s† 638). Later, the veil continues to be an object of discomfort to Hooper and those around him. Hooper, still wearing the veil, attends a funeral, and a rumor is started that the corpse shudders when the minister’s face is exposed toShow MoreRelatedNathaniel Hawthorne s Young Goodman Brown1543 Words   |  7 PagesIn Nathaniel Hawthorne s short story of Young Goodman Brown, the author uses symbolism and allegories in order to showcase the Puritan faith as well as man s conflict between good and evil. This analysis will break down the techni ques that the author uses to critique the puritan society and to show the difference between how people appear to be in society and the true colors that they are hidden inside of them. There has been a lot of great authors in our time, but none more interesting thanRead MoreNathaniel Hawthorne s Young Goodman Brown1065 Words   |  5 PagesWhen it comes to the topic of Nathaniel Hawthorne’s Young Goodman Brown, most of us will readily agree that duplicity is a major theme in the piece, or the idea of different versions of reality. Where this agreement usually ends, however, is on the question of whether Hawthorne is implying that man is inherently evil. Whereas some are convinced that Young Goodman Brown was good until tainted by the Devil, others maintain that he was evil from the beginning and was completely aware of the evil heRead MoreNathaniel Hawthorne s Young Goodman Brown905 Words   |  4 PagesThough Nathaniel Hawthorne is an author of many great works, his short story â€Å"Young Goodman Brown† still stays relevant because it has themes and subjects that are relatable in today s world. In the story â€Å"Young Goodman Brown,† Good man Brown leaves his wife Faith, to go into the woods near Salem to have a meeting with the devil. Appearance vs. reality is shown in â€Å"Young Goodman Brown† through the plot, the character of Goody Cloyse, and the symbol of the maple staff. The characterRead MoreNathaniel Hawthorne s Young Goodman Brown1312 Words   |  6 PagesWithin Nathaniel Hawthorne s short story Young Goodman Brown (p.317), Young Goodman Brown travels through a dark and mysterious forest late at night. Ignoring the pleas of his pure wife Faith, he ventures deep into the woods with many dangers around him, only to emerge in the morning a changed man with bewildered views on his own Puritan life and the Puritan community around him. At the cause for this change in mindset, the dream of an old man symbolizing the devil appears, showing him the communityRead MoreNathaniel Hawthorne s Young Goodman Brown Essay1449 Words   |  6 Pages â€Å"Young Goodman Brown† is a short story that is filled with symbols and mystery. Nathaniel Hawthorne provides plenty forms of symbolism for readers to digest. Hawthorne displays strong faith as the greatest virtue for a man or woman, and when the faith is compromised, one can be filled with skepticism and uncertainty towards the rest of the world. The story begins as a conventional allegory, creating the expectation that the characters will be able to consistently display the abstractions they symbolizeRead MoreNathaniel Hawthorne s Young Goodman Brown1695 Words   |  7 Pagesstory, Young Goodman Brown, by Nathaniel Hawthorne is set in Puritan New England. Hawthorne uses symbolism, description, scenery, and Goodman’s journey to illustrate and symbolize the battle of good versus evil. In the first scene, we see how Young Goodman Brown leaves his wife, Faith, to start on his â€Å"evil† journey through the woods. Though Faith asks him to stay with her, he chooses to continue on even though he knows the evilness lies ahead. As the story continues, we see how Hawthorne uses FaithRead MoreNathaniel Hawthorne s Young Goodman Brown1492 Words   |  6 PagesIn Nathaniel Hawthorne’s short story of Young Goodman Brown, the author uses symbolism and allegories in order to showcase the Puritan faith as well as man’s conflict between good and evil. This analysis will breakdown the techniques that the author uses to critique the puritan society, and to show the difference between how people appear to be in society and the true colors that they are hidden inside of them. There has been a lot of great authors in our time, but none more interesting than NathanielRead MoreNathaniel Hawthorne s Young Goodman Brown2532 Words   |  11 PagesNathaniel Hawthorne’s short story, â€Å"Young Goodman Brown,† demonstrates how Goodman Brown leaves his wife, Faith, to do an errand within the woods with a man that is believed to be the devil. During the time period in which this took place, the 1620’s, many of the people from the village were practicing Puritanism. Puritanism is an intense practice of religion retrieved from Protestants, only removing its Catholic influence. When Goodman Brown entered the woods to meet the devil, he soon turned intoRead MoreNathaniel Hawthorne s Young Goodman Brown894 Words   |  4 Pagesread. In â€Å"Young Goodman Brown†, I found several romanticism characteristics to be in this story. One being, the emphasis on feelings and emotions. Nathaniel Hawthorne writes, â€Å"The cry of grief, rage, and terror was yet piercing through the night, when the unhappy husband held his breath for a response.† The cry of anguish and pain are very applicable to the protagonist idea in this story. Brown also expresses feeling when he doesn t want to leave his wife Faith, but he feels that it s his role toRead MoreNathaniel Hawthorne s Young Goodman Brown1975 Words   |  8 PagesNathaniel Hawthorne, is the author of the short story â€Å"Young Goodman Brown,† that was written in 1835 (Baym 370). Hawthorne was born in Salem Massachusetts on July 4th, 1804. Hawthorne’s ancestors were of the Puritan descent, and among the first settlers of Massachusetts (Baym 370). During his teen years, Hawthorne was reading stories by British novelists Henry Fielding, Tobias S mollet, and Sir Walter Scott. When he was sixteen he wrote his sister of wanting to become an author and relying of support

Hasidism Free Essays

Heschel and Hasidic Judaism Glenn Dynner Abraham Joshua Heschel glorifies Eastern European rabbinic culture as an advanced, pious sect of Judaism, offering equality to men and women, an easily comprehensible and fair hierarchy of religious power, purity of mind and spirit, and a straightforward and simple path to heaven. Heschel; American rabbi, and leading Jewish theologian and philosopher, describes Hasidic Judaism as a near perfect religious society. Heschel references many Jewish ideologies that assist in proving the superiority of Hasidic Judaism to various other religions; including dissimilar sects of Judaism. We will write a custom essay sample on Hasidism or any similar topic only for you Order Now Though Heschel’s argument is strong and he makes many valid points supporting the superiority of the Hasidim, such as the increased vivacity of Jewish life, there exists numerous instances in which he glosses over an ugly, hidden reality of Hasidic life in order to produce a more pristine picture of Hasidic existence. What Heschel fails to mention in his essay, are the numerous power struggles endured by Hasidic leaders, false claims of messianic power, clear evidence of sexism, and an institution that includes an obscure hierarchy that imparts confusion and uncertainty to both leaders of Hasidism and followers alike. Scholars; Jacob Frank, Baal Shem Tov and Solomon Maimon offer new insight, and dissimilar views on the merits of Hasidism in Eastern European culture. Like the distinguished Christian reformists known as the Puritans; the Jewish sect of Hasidism transpired from the dissatisfaction of a small minority who sought to improve the individual’s religious experience by assuming more stringent methods of observations and religious rituals and practices. Eighteenth century Poland served as the venue for this particular religious revitalization. The Hasid recognized strict, relatively inflexible practices that focused even the most mundane, routine chore around the worship of the Jewish God. Hasidism; the plural of Hasid derives from the verb â€Å"Hasid† meaning pious or evote. Unlike previous sect of Judaism who’s followers worshipped God only in the vicinity of a temple on Friday nights, the Hasid show devotion to God through everyday actions and practices. In his essay; East European Jews In Two Worlds: Studies From the Yivo Annual, Heschel depicts how the Hasid revitalize Judaism through the democratization of Jewis h study and worship, a renewed sense of proximity to deity, the introduction of God into everyday activity, a consciousness of the significance of personal actions, and a new sense of self importance and personal responsibility to God. Hasidic Judaism appeals mainly to Jews who feel the conventional form of religious worship and study has become stale and unsentimental. Many of the Hasid grew to resent the tired hierarchal religious structure found in Jewish communities. Hasidism was able to provide the discontent with a renewed feeling of individual significance and proximity to God. The Hasid succeeded in democratizing the study and worship of God, expelling the tired patriarchal rule of worship, and re-instating an egalitarianism society in which each individual experienced a personal relationship with God. In his eulogy on Jewish life in Eastern Europe, Abraham Joshua Heschel discusses the numerous developments made by Rashi, and the Hasid who’s ambition it was to revitalize Jewish religious, and everyday life. By combining both everyday chores, and religious worship, the Hasid were able to establish a way of life that was constantly illuminated by God’s love and glory. Heschel comments on the infusion of religious piety into everyday life. He explains how worship and religious studies evolved from mundane weekly choirs, to an outlet in which life maintained vigor and meaning. The pattern of life was not limited to religious activities. Not only what is to be done on the Sabbath, but also what is to be done in the course of the week, has a definite form. The pattern of prescribes the kinds of food to be eaten on certain days, the manner of putting on and off the shoes, the deportment in the street. † (Heschel, 6). This renewed sense of proximity to deity made Jewish worship much more than a weekly, mechanized due to be paid to God. Heschel explains how Hasidic Judaism re-energized Jewish spirituality and conviction. Hassidim†, he explains, â€Å"brought down heaven upon the earth. They (The Hasid) banished melancholy from the soul and uncovered the great fortune of being a Jew. Jewishness meant rebirth. † (Heschel, 13). Worship was no longer realized through a step-by-step, formal document; worship was realized with each beat of the believer’s heart. The Sabbath, like worship, was no longer confined by days of the week, nor by the walls of the synagogue. Hasidism introduced a new phase of modernity and democratization into the Jewish religion. Knowledge became a right of the male masses; wealth no longer determined who had the privilege to study the Torah. Heschel describes this transformation in his eulogy on Jewish life in Eastern Europe; â€Å"Scholarship†, he says, â€Å"ceased to be the monopoly of the few, and became widely disseminated. † (Heschel, 7). Hasidic Judaism breathed into the religion a new consciousness of the significance that individual deeds and actions had not only on the self, but also the general well being of the Jewish population. The common folk developed a more refined awareness of the actions and beliefs necessary to adapt in order to restore Judaism to its formal glory. For the Hasidim the Kabbalah reinforced a new awareness of their individual deeds, it could even make â€Å"every Jew believe himself somewhat of a Messiah†. (Heschel, 13). Every Jew had the opportunity to find happiness and fulfillment through faith and study. This mentality produced a new sense of self-importance and responsibility to God. Man was born with one mission; to prefect the world by resembling the scattered Sparks of Holiness in the world. Heschel describes the charge each individual Hassidim hopes to assist; â€Å"The send of man’s life†, he says, â€Å"lies in his perfecting the world. He has to distinguish, gather, and redeem the Sparks of Holiness scattered throughout the darkness of the world. † (Heschel, 13). Life for the Hasidim was a mission that God entrusted to each individual. Solomon Maimon; Jewish scholar of the Talmud, and tutor of the young, disputes that Hasidism democratized scholarship. Maimon goes so far as to call religious teachers â€Å"tyrants†. Maimon’s description of these oppressive teachers discredits Heschel’s claim that the Hasid provided religious tolerance and acceptance. Maimon continues to describe an environment that did not provide religious stimulation, but instead suppressed individual thought and progress. Along with the many changes of the fifteenth century, Gutenberg’s printing press was instrumental in spreading Hasidism. This new technology allowed for the spread the Hasid’s literature, captivating new audiences, wherever they spread. Hasidic Judaism has not gone without it’s fair share of dispute and controversy; often from leaders of exterior Judaic sects. Of these disputes, three men; Baal Shem Tov, Sabbatai Sevi, and Jacob Frank, have been most instrumental in challenging the legitimacy of Hasidism. Jacob Frank; a self-declared messiah and well-known religious authority, is often considered to be the founder of the â€Å"anti- Talmudists†. He rejects the Talmud in recognition of the â€Å"Zohar†, a doctrine that allowed Christianity and Judaism to coexist side-by-side. Frank encouraged his followers to seek out â€Å"heretics† and expose them as enemies of the Zohar. Though Frank was able to fuse Christianity and Judaism by referring to himself as an embodiment of one of the three Christian divinities, his teachings and beliefs were far from perfect. Though traditional Jewry was far from perfect, it is unclear whether any of Frank’s so called â€Å"improvements†, were beneficial to the Judaism. Jacob Frank spread his religion by taking advantage of the curiosity Jews had about the Christian sect. Through his work, Frank was able to create a bridge connecting the old religion with the new. Though his followers were looking for a revived, democratic religion that valued truth, and certainty, what many Frankists found were a series of confusing, somewhat irrational claims against the Talmud and the Torah. Frankism was simply to radical, to be accepted by the masses without significant criticism. When many of these dishearten Jews scrutinized Frankism, they found further confusion, bizarre insinuations, and ultimately a man whose main goal was self-proclaimed fame. In hindsight, Frank appears to have little attachment to Judaism, many, myself included, believe that he used Judaism to promote his own reputation and wealth. At the peak of his popularity, Frank was imprisoned and chooses to convert to Christianity, rather then remain loyal to his own teachings. Frankism immediately lost the majority of its followers, many receding to their initial religion. Another Messianic movement, Sabbateanism, founded by Sabbatai Sevi, another self-proclaimed messiah, emerged in the year 1665. Sabbateanism, like Frankish called for a revitalization of Judaic-religio spirit. Sabbateanist claimed that Messianic times had/ become and persuaded followers to disregard the commandments explained in the Torah; calling them unnecessary, and pre-messianic. Sabbateanist engaged in â€Å"sinful† behavior such as polygamy and breaking the Sabbath in order to prove that messianic times had come. These activities general leant to increases upheaval and unrest. Temptations such as these disprove that Heschel’s belief that Hasidic Judaism is indeed a perfect institution. It is arguable that it was the discontentment of the Hasid that allowed these different sects of Judaism to arise. Bal Shem Tov; the alleged founder of Hasidic Judaism, warns against the human tendency to doubt and question, The Baal Shem Tov cautioned the Hasidim: â€Å"Every time you experience a worry or doubt about how God is running the world- that’s Amalek launching an attack against your soul. We must wipe Amalek out of our hearts whenever- and whenever- he attacks so that we cannot serve God with complete joy. † The Bal Shem Tov’s warning suggests that the Hasidic Judaic community has within its people those whose belief is not entirely inflexible. Religious phenomenons such as these disprove Heschel belief in this type of peaceful religious community. In his writings, Heschel’s teachings lend to the impression that the Jewish Rabbinic hierarchy found in Jewish communities was dignified, distinguished and without flaw. This hierarchy; often referred to as the â€Å"Kahal†, is far from perfect. A diagram showing the hierarchy of the Judaic powers demonstrates that a Rabbi’s power was only authentic in his own jurisdiction (the Jewish community), and that local powers in the government could easily censure or nullify any of the Rabbi’s decrees. The Kahal demonstrates that while the Rabbi’s possessed some power, most of it was symbolic, and susceptible to Gentile rule. Though Hasidism did enjoy mass popularization and followings, the religion itself is far from perfection. Like most religious facts, the Hasid experience significant doubt, internal struggle, religious hypocrisy, and many other imperfections that keep Hasidism from reaching any kind of perfection. Though these faults did exist, Hasidism is undoubtedly accredited with the revitalization of Judaism faith and spirituality. How to cite Hasidism, Papers

Critical Thinking and Problem Solving Systems

Question: Discuss about the Critical Thinking and Problem Solving Systems. Answer: Introduction: In this case, two different terms have been chosen for critically evaluate and solve the issues towards IT system development. The critical discussions over the topics are incorporated below: Problems that are puzzles in IT system development: In IT system development, the IT engineers develop different types of coding for framing the system and make it workable. During the stages of development, few puzzle areas can arise, which can create hazard situation in IT system development (Schumacher et al. 2010, p.750). Deadlock can be a puzzled problem in IT system development. This puzzled situation arises due to the interdependency of different systems on each other. In opposed to that, Abrial (2010, p.88) commented the interdependency might necessary for framing an IT system, because the resulting outcome will be helpful for creating the outcome of another system. The deadlock problem arises when two different systems need to lock two different files, in this case, one system waits for the end of the process by another system and get slowed down. The below is an example of a Deadlock in IT system. Figure 1: Deadlock in IT system development (Source: Schumacher et al. 2010, p.751) Problem-solving: Allocating a suitable solution to Deadlock, the IT system developer could wait until the problem fixes automatically. On the other hand, the system development rules or coding can be changed for puzzle free result. Along with this, the puzzle situation can be analysed for providing a solution. Problems with uncertainties in IT system development: The uncertain problem can arise when the system is in the testing phase. For example, for testing the software waterfall model process can be implemented. In that case, the IT developer can reverse back to the previous stage for having any kind of problem. In the words of Tempo et al. (2012, p.114), uncertainty can arise in the context of when the cost of reverse becomes more than the one-way process. At that time, the cost of system development goes higher compared to the budgeted amount and costs higher than the expectation. This kind of problem is uncertain due to the changing cost of system development and that effect on selling price of the software. However, Krogstie (2012, p.77) argued that reverse process in waterfall model of system development is more reliable than the one-way process of waterfall development process, because the expected outcome can be changed by altering the previous stages. Problem-solving: For mitigating the problem, the IT developer would need to have an alternate developing system so that additional costs of development cannot arise. Along with this, additional budget support will be helpful for reducing the cost issues in IT system development. List of references: Abrial, J.R., (2010). Modelling in Event-B: system and software engineering. Cambridge University Press. Krogstie, J., (2012). Model-based development and evolution of information systems: A Quality Approach. Springer Science Business Media. Schumacher, L.L., Gonzales-Tuchmann, A., Yogman, L.T. and Dingman, P.C., (2010). Problem-solving due to Deadlock situation in software development. A system for deadlock condition detection and correction by allowing a queue limit of a number of data tokens on the queue to increase. 7(2), pp.743-782. Tempo, R., Calafiore, G. and Dabbene, F., (2012). Randomised algorithms for analysis and control of uncertain systems: with applications. Springer Science Business Media.